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J 

THE RIGHTS AND DUTIES OF SLAVE-HOLDERS, 

-— ^ D C L 

T^WO 1>ISC SUISSE S, -*-' ^Jt- >^-^^-'.-'-^*-' ■-' 



DELIVERED 



ON SUzVDAF, NOVEMBER 27, 1836. 




IN 



Christ Claiii'cli, ISitleig-ss, I^os'lSi-Cai'oSiaia* 



BY GEORGE W. PREE>rIAN, 

Rector of Tft£ church. 



^E-PUBLISHED BY TERMISSION OF THE AUTFOR, FOR 

** TAe Protestant Episcopal Society for thr. Advancemad uf 
Christianity in Souih-CaroUna .^'' ». 



CHARLESTON: 

A. E. MILLER, PRINTER TO THE SOCIETY, 
No. 4 Bro i(]-strcet. 



1837. 



fb 






If 



TO THE VESTRY AND CONGREGATION 

OF CHRIST CHURCH, RALEIGH, 

THESE DISCOURSES W 

ARE AFFECTIONATELY INSRIBED. f? 



Ill BkjriiaiigQ 
ilOlf 2 4 1916 



M-i,- 



4 



< Senate Chamber, Rahi!jr7i, Nov. 28 183fi. 

Rev. and Dear Sir, — The undeisiijjned were present and heard 
the ad;iiiral)!e Discourses, on tlie sul.ject of Shnery as it exists 
~' among us, and the relati\e duties of .\ias;ei' and Slave, delivered 

"^ by you on Sunday last at Christ Churcii, in tliis City. Believing 

that a disseniination of the very vaiu;ib!e information they contain, 
would iiave a tendenev to aiiay the exeitcment existing on that 
sui-ject, and alleviate the condition of our Slaves, as well as to 
enlijiiten the pu.hiic mind, we respectfully solicit copies of them for 
publication. Respectfully, your obedient servants, 

THOS G. POLK, 
JAx\3ES W. BPa'AN, 
H. WADDRLL, 
A. JOlNEil. 

To the Rev. Geors;e W. Freeman. 



Christ Churelt Rectory, Nov. 3Qth 1836. 

GentJemeUy — Your very flattering letter requesting for publication 
a cojn' of the Discourses delivered by me on Sunday last, should 
have been earlier acknowdedged, l)ut for the desire I felt to give the 
suijject suitable consideration. These discourses were prepared in 
the ordinary course of panxdiia! duty, and with no expectation of 
their attracting more than ordinary attention; and were I to consult 
my own judgment alone, I should fee! constrained (not by any 
distrust of the soundness of tlie principles advanced, but by a 
different motive) to withhold them from the public. Confidmg, 
however, in the opinion expressed by you, and by others with wiiom 
I have conferred, and pjsrticularly tlie Rt. Rev. the Bishop of this 
Diocese, (a co|)y of whose n.)te to me I take the liberty of sui)join- 
ing,) that they will have "a tendency to allay the excitement 
eKisting" on the suljject of which they treat, and "alleviate the 
condition of our Slaves," I have, after much reflection, resolved to 
place them at your disposal. I am Gentlemen, very respectfully, 
your obedient servant, 

GEORGE W. FREEMAN, 

2'o RIessrs, Thos. G. Polk, James IV. Bryan, 

H, VVaddell, and A. Joyner. 



Raleigh, Nov. 30, 1836. 

Rev. and Dear Brother, — I listened with most unfeigned pleasure 
to the Discourses yon delivered last Siindav. on the character of 
Slavery, and the duties of iVJaslers. And as I learn, a publi<;ation 
of them is solicited, I l)eg, from a conviction of their bein<j urgently 
called for at (he present time, that you will not withhold your 
cou'^ent. With high regard, your afi'ectionatc friend, an i Brother 
in the Lord. ' L. S. IVES. 

Tq ih<? RaVt George W, Freeman, 



KJrOWlNG THAT WHATSOKVER GOOD THING A MAN DOKTH, THE 
SAME SHALL HE RKCEIVE OF THE LOKU WHETHEU HE £S 

BOND OR FREE. — Ejjkesians VI. J 8. 



BISCOUKSE I. 



COLOSSIANS IV. I. 



Maulers give unto your servants that ivhich is just 
ami equal, knowing that ye also have a master 
in heaven. 

The strict meaning of the word here rendered ser- 
vants, is bondmen or slaves. In this sense, particu- 
larly when applied, as here, to a distinct class of men, 
it is believed to be uniforml}' employed in the New 
Testament, especially in the Epistles.* 

Slavery, it appears, is of great antiquity. It has 
existed in the world, in some form or other, even from 
the times immediately following, if not before the 
flood.t It may be regarded as one of the penal 
consequences of sin — an effect of that doom pro- 
nounced upon the human race in consequence of the 
disobedience of our first parents, whereby perpetual 
labour was entailed upon man as the only means of 
sustaining life — " Cursed is the ground for thy sake ; 
in sorrow shalt thou eat of it all the da^^s of thy life. 
In the sweat of thy face shalt thou eat bread till thou 
return unto the ground. "t 

Though this sente/ice was passed upon mankind 
generally, it was not to be expected, that its effects 
would continue for any length of time to be felt by 
all alike. There would, of necessity, ver\' soon arise 
an in"quulity among men. The Father, as the head 
of the family, would of course direct and command 



* SeejCo -iuUiians xii 13 — Ephesian:^ vi.8 — Colossiaus iii, 11. 
" Whether bjnd or frez^ t lIoriie'.s infraduction to the Study 
of the Scri()t^'--is, vo!. iii. p. iv. ch. v. X Exodus iii. 17. 19. 



the labours of his children ; and as the number of 
these increased, and the operations of the household 
became, in consequence, extended, his time would be 
more and more occupied in planning and superinten- 
ding the labours of the rest, until, in process of time, 
he would find it essential to the welfare of the whole, 
that he should ivitlidraw entirely from manual foil, 
and devote himself exclusively to cares and labours of 
a different kind. 

So also, as society advanced and the human race 
multiplied in the earth, the idleness of some, the 
incapacity of others, and the vices of a still greater 
number, would lead to greater inequalities. The 
wants of the idle and improvident, v/ould, after a 
while, constrain them to enter the service of the more 
industrious and prudent ; the incapable and wea^ 
would naturally become dependant on the intelligent 
and strong ; and a regard to the common safety, if no 
other cause, would ultimately lead to something like 
the enslaving o^ t\\e lawless and violent. 

To such a state of things had the world advanced, 
long before the establishment of the Mosaic Institu 
tions. Suboidination in society existed every where. 
Servitude was recognized as a necessary condition,, 
and patiently, if not cheerfully, submitted to, in every 
variety of form. Patriarchs, or heads of. families, 
held in subjection to their authority, not only the 
inferior branches of their respective tribes, together 
with their hired labourers and menials, but also 
servants '•'"bought with their money ^'"^ or *' horn in 
their houses*' — that is, slaves.^ 

Sucli was the case of Abiaham and his household, 
when he was called of God. Su?h, from all that ap- 
pears, continued to be the established oixlcr of things 
not only down to the giving of the law, but through- 
out the existence of the Jewish polity. Though the 

* See Genesis xiv 14, 15— xvi. 6, 9— xvii. 12, 13. 



Israelites had themselves been bondmen for severaf 
centuries in the land of Egypt, soon after their estab- 
lishment as an independent nation, we find slavery 
existing among them. It vi^as permitted and sanc- 
tioned by the Divine law ; and this law continued 
unrepealed, even to the times of our Saviour. Nor 
was it, as some have supposed, a merely temporary 
servitude which thus prevailed, and was sanctioned by 
God, among that people. It is true, we read of the 
Jubilee, at whose periodical return, every fiftieth year, 
there was an emancijjation of slaves ; but this eman- 
cipation extended only to those who were Hebrews, 
descendants of Abraham, Isaac and Jacob. It 
applied not to the stranger bought icith their moneys 
nor even to those of their own nation., who had once 
declined to take advantage of the privilege allowed at 
the Jubilee.* The bondage of both these classes 
was pei'petual — they were regarded as the absolute 
property of their masters, and might (the former at 
least) be sold and transferred as such.t 

This condition was still more extensively prevalent 
among the heathen nations. In every age, and in 
every country, so far as we are informed, the relation 
of Master and Slave was known, and sanctioned by 
the laws. In the times of our Saviour and his 
Apostles, we know, it more or less prevailed in every 
part of the Roman Emjjire. In Rome and throughout 
Ital}^ the number of slaves was immense, exceeding 
probably the amount of the free papulation. Some 
wealthy individuals are mentioned as having several 
thonsands.j^ 

Men became slaves among the Romans in these 
several ways ; by being taken in war, by way of 
punishment, by purchase, and by being born in a 



* Exodus xxi. 6. t Exodus xxi. 8 — Leviricus xxv. 44, 45, 46. 

; Gibbon informs us that "a freed-nian under the rtiiin 

of Augustus, though his fortune had suiFered great Jos.scs 



8 

state of servitude; and, in all these cases, their slavery 
Avas liable to be perpetual.! Their bondage was in 
all respects, as complete as that which obtains among 
us at the present day ; while, on some accounts, it 
must have been greatly more burdensome, and oppress 
sive. There was, in general, no distinction of colour^ 
no prevailing difference in the conformation of the 
features and of the limbs, no striking dissimilar iti/ in 
the intellectual powers^ to mark the line of separation 
between the masters and their bondmen, and stamp 
them as different races of men. No peculiarity 
of this kind existed which would have prevented 
those who were slaves, had they been placed in other 
circumstances, from taking rank in society and 
looking forward to the highest distinctions in the 
community. Had they not been slaves, they would, 
many of them, have been citizens, and might have 
become magistrates, nobles, or n^/ers— respected by 
the multitude as equals, or venerated as superiors. 
Between them and the rest of the society in which 
they lived, there was no barrier but the bonds of 
slavery. This, it is manifest, must have greatly added 
to the burden, and increased the galling pressure of 
the yoke of bondage ; this must have continually 
excited an irrepressible desire and longing for liberty, 
of wiiich the bondmen of our times and country, 
bearing, as they do, the stamp of inferiority, can 
know little or nothing.* 

Such were the nature and the extent of slavery in 



in the civil wars, left behind him," among other articles of 
property, which he mentions, '^foiir thonsand 0)1". hundred and 
sixteen slaves.'' In a note he adds, "Athenseus boldly asserts 
that he knew very many Romans who possessed, not for use, but 

ostentation, ten and even twenty thousand." Decline and Fall 

Vol. 1. c. 2. t See Adams' Roman Antiquities, Art. Slaves. 

*The condition of free persons of colour among us, is seldom 

recrarded by the slaves themselves as an inviable one. ]\ot 

only here, but in those parts of the countw where slavery is 



the world, when our Saviour appeared, to protiairn 
" peace on earth, and jj^ood will to men"— to preach 
the <rlad titJings of salvation to a ruined world-— to 
redeem us from sin and everlasting death, and to 
*' open the kingdom of Heaven to all believers.''* 
And how did lie regard it 1 What had he to say 
of this insritutfon, as he found it existing among the 
peo2:)!e lie came to save % Did lie condemn it as 
anti-scriptural and unjust/? Did he enjoin on his dis- 
ciples an inunediate emar.cipation of their slaves ? 
Did he so much as caution his followers against 
purchasing them in future % Not a word, disapproving 
the practice, ever fell from his lips. As a settled 
civil institution of the Empire, he meddled not with 
it, of course — for his " kingdom^'" as he declared, 
*■'' was not of this ivorll.^''] lie came not to remodel 
the governments — he came not to reform the civil 
institutions ol" the world— he came " to seek and to 
save thai which was lost.''''\ But in the course of his 
minisrry, he must have come in contact with many 
indiuid;:als wlio \:n'Te holders of slaves ; and surel}^, 
had he regarded them as living in the habitual com- 
mission of a ''moral wrong,'' he would scarcely liave 
forborne, on some occasion, to express l]is indignation. 
And did he never rebuke them for holding their 
fellow-men in bondage] Did he never give theni to 
understand that, if they would be iiis disciples, they 
must set their slaves at liberty'? jNo, Brethren, 
nothing of the kind occurs in his wliole history. On 
the contrary, it ap|>ears that he habitually inclined 
to discountenance the dissevering of those ties which 



not recognized, they are, and must, from the nature of things, 
remain adistineland inferior cla^s — a soil ol' Pariahs, who can 
nevrrhope to lise above their caste. Ol'this. the more consid- 
erate of our shi\ es are well aware ; and hence, if offered their 
liberly, would not accept it. 

\ John xviii. 06. t Luke xlx. 10. 



10 

he f(3iind binding- society toaotlier.* He souj^ht to 
/ reform the hearts and lives of men, and to fit tliem for 
I Heaven; not to change their relative condition on 
' earth. Indeed, so far was lie from anathematizing 
those who were owners of slaves, it seems he once 
passed a very liiirh encomium on one of tliis class — 
on a Heathen Slave-holder ! Of the Centurion — an 
officer in the Roman arm}' — who ap])l!ed to him in 
behalf of a sick servant, upon his declining the honor 
of a personal visit from our Lord, and arauing, "Lord, 
I am not worthy that tiiou shouldst come under mv 
roof; but speak the word only, and my servant 
(slave) shall be healed ; for I also am a man under 
authority, having soldiers undei me ; and I say unto 
one, go, and he gneth, and to another come, and he 
Cometh, and to my servant (or slave) do this, and he 
doeth it"-— of him, we are told, that Jesus "said to 
them that followed, verily 1 say unto you, I have not 
found so great faith ; no, not in Israel.] 

Neither do we find any thing in the writings of the 
Apostles condemnatory of slavery. The relation of 
3Ia ster 'dnd Slave is irecjuently spoken of, hut never 
with one word ofdisapjirohation. The relative duties 
v\ each are inculcated with freedom and earnestness, 
in the same manner as are those of other relations 
subsisting among men, such as parents and children, 
husbands and wives, magistrates and citizens; while 
no intimation whatever is given that that partiadar 
one is more inconsistent with the principles and sp'irit 
of the gospel than the rest. Indeed we are furnished 
with one remarkable instance, in which an Apostle 
appears to have been instrumental, riot in setting at 
hhcrfif, (as some over-benevolent j)ersons in our day are 
forward to do) but in reclaiming and sending back to his 
master, a fugitive slavk ! I allude to the case of 



* See Matthew xxii. 2], xxiii, 2, 3, and Luke ?:ii, 14, 
t Luke viii, 5 — 10, 



11 

Onesimus. Philemon, it appears, was a Christian— -a 
convert of St. Faui's — and a shiveholder. His slave 
Onesinms had eloped from his master ; but meeting 
St. Paid in his travels, he became a convert to the 
Christian Faitli, and now, under the inlluence of 
Christian principle set home to his conscience, doubt- 
less by the faithful exertion of the Apostle, he resolved 
on returning to his master's service. This occasion 
seems to have led to the writing of the " Epistle to 
Philemon," of which this very Onesimus was the 
bearer.* 

Thus we see that slavery existed in the world from 
a very early ])eriod, down to the time of our Saviour 
and his apostles; that it was sanctioned by God him- 
self among the ancients under the Patriarchal dispen- 
sation, and among the Jews his choien people under 
the Mosiac Institutions; that it was found extensively 
establislied in the Roman Empire, embracing nearly 
all the civilized world, by our Saviour when he aj»pear* 
ed on earth : and that neither he nor liis inspired 
Ajjusths after him, ever expressed any disapprobation 
of it or left on record a single precept directing its 



*Some strenuous advocates of emancipation, the antiior is 
aware, have sought to give this transaction a somewhat clitierent 
aspect. From the expressions used by the Apostle (vs.lG — 21) 
they have interred tliat he did not mean to consign Onesimus 
again to bondage; contidtntly trusting that since his convtusion, 
he would no longer be regarded by Philemon as a slave, but be 
received and acknowledged not only as a Christian brolher, but 
as an equal. A candid examination oi" the Epistle, however, 
must, it is thougiit, satisfy every impartial mind thiit the view 
given above is the correct one. Certainly, it is the one maintained 
by the generality of commentators, jiloomtieid (nutcs on the 
Greek Tcstanient) on the expression (v. 15) " that thou shou'tl.n 
rcccipehim forcrcr,'" remarks, "this is not only meant to engsige 
that he shal! not run away again, but to suggest another and affec- 
ting consideration; 'for if,' as Dr. Burton observes, 'Onesimus 
had coutiuueda heathen, Philemon might have had him a servant 
for lifi:, biit after that they would have been scpaiatetl; now, 
they would be companions /o/cter, in th'ia world and the next." ' 



12 ' 

discontinuance. And what then is the conclusion ? 
Why surely this much, if notiiing iiirther, that ?w man 
nor set of men in uur day, iinliss they con produce a 
new revelation from Heaven, are entitled to pronoimce 
it WRONG : and that to brand them ivlio, in the Provi' 
dence of (wod, are now hoi iers of slaves, with the 
epithet of a nti -christian, is presumption in the 
extreme* Regard slavery as an evil, if you will ; so 
is servitude in every form ; so is poverty; so is im- 
prisonment an evil— still, taking all things into consid- 
eration, it cannot witii any semblance of reason, he 
questioned that it is as agreeable to thiC order of God*3 
Providence that some men should be the bond-slaves 



* That slavery was, at least indirectly sanctioned by the Apos- 
tles, the following language of St. Paul in his fir^st 1 pistle to Timo- 
thy furnishes striiting evidence. ''Let as many servants (slaves) 
as are under the yoke conn! llicir own masters uorthij of all fionor, 
that the name of God and his doctrine be not blasphemed. And 
thev that have Ifcliering masters, let them not dispise them be- 
cause they are brethren ; but rather do them service becauss they 
are faithful and beloved partakers of the benefit. These things 
teach and e.xhort. Tf my man teach otherwise, and consent not to 
toh'lcsome icords^ even the words of our Lord Jesus Christ, and to 
the doctrine trhich is according to Godliticss, he is proud, knovAng 
nothing but doting about questions and strifes of words, whereof 
Cometh envy, strife, railings, evil surmisings, perverse disputings 
of men of corrupt minds and destitute of the truth, supposing 
that gain is Godliness: from such withdraw thyself. But God- 
liness with contentment is great gain." Ch. vi, 1 — 6. 

"The admonitions of this passage, are (as appears in v. 3) 
intended to correct certain contrary positions of the false teach- 
ers, commonly supposed to have been Judaizcrs, who, as some 
eminent commentators imagine, wanted to introduce into the 
Christian Church the doctrine that, as no Jcic was to remain a 
8la%;# for life, so ought no Christian ; thus releasing men from 
civil duties, under the pretence of religious rights ; to the great 
scandal of the Gospel." " The commentators do not sufficiently 
advert to the strength of expression, 'as many servants as are 
under the yoke,'' in which there is a Mending of two expressions, 
and that as it seems to put the case in its stronge^l point of 
view, (supposing even the harshest bondage) in order to make 
the injunction to obedience the more decided." 

Bloomjield — Notes on the Greek Testament, 



13 

•of oihf-rs, as it is that there should he difierent condi" 
tions at)d gr;ides in society, and that amono; these, 
tlipre should be " hewers of wood and drawers of 
Water "* 

But it may he thought that there is sometliing^ecM- 
liar in the institution of shivery, as it exists at tfie 
present day— -that there are some extraorcHuary 
circimistances of oppre,^sion and wrong accompanying 
it which have materialiy changed its character, and 
rendered it vastly more objectionable, than it could 
have b"en as it existed in our Saviour's day, and 
w\\\c\\ preclude the beliefs that the pi evidence of God 
has had any thing to do with the establisiiment of it. 
Let us examine wh{!tlier this he the case. 

The country whence the slaves of this continent 



* It may be, and perhaj's has been urged, thai thoUgh tbere is 
no positive ])ro!iibit:oji of" slavery in tlse writings of the 1^,'ew 
Testameii!:. yet it is opposed to the gPiieral spirit of tlie Gospel— ►- 
^specially to that goldeu rale of our Savioar's, ^' icludsocter 
ye (rouhl that men iih:>id{l do unto you, do ye even so to iliein.^^ To 
this, however, it is replied, that the oi)servaiice of the rule in its 
spirit, is as compatible with the continuance of the relation of 
vmsfcr dViii slave as that of any other, ercn of pa rait and chiUL 
It does not require us to do to others as we, upon chavgivg con- 
ditions with them, might wish them to do to us. This would lead 
to the gratification of the most unrea.-:on;ibie and absurd desires, 
to the brea!;ing up of all subordination in society — to the entire 
destruction of all, even parental authority and descipliue. The 
true meauin_» of the precept donbtiess is that we should always 
demean onrselves towards otlu;r men in a manner every way 
becoming the relation in which we staiKJ to tiiem, and sons to 
entitle us to that hind of treat luent uhich ice cx'.ct in return. 

Similar observations apply to t'le precept requiring us to 
^' love our nci:rhh(/nr as ours/ Ires " Interpret it literally, as soma 
would have us, and we strike at the fomulatioa, not merely of 
slarerji, bat of all distinctions ir'i/itsccvcr aiuong men. Carry it out 
in practice, and society would he iuunedintely reduced to its 
original elements. Let every man undertake to bring the con- 
dition of his Jieigiibour into an exact eqaalitv, in all respects with 
his own, and it would speedily be found, by wretchefl e.xpericncs, 
that the doctrine of the Saviour had been wofully misappre- 
hended and perverted, 

2 



14 

have been derived, it is agreed b}' tho most learned 
and judicious authors, is that assigned in ti;e division 
of the earth, to the descendants of Ham^ the repro- 
bate, or at least, grievously offending son of Noah ; 
upon whom and his posU^iity, the Patriarch, guided 
by inspiration, pronounced the memorable sentence, 
recorded in the ninth cliapter of Geriesis. I'he sen- 
tence is this — " Cursed be Canaati ; a servant of ser- 
vants shall he he unto his hrt.ihrcn. And he said, 
blessed be the Lord God of Shem, and Canaan shall 
be his servant. God shall ci, large Japheth^ and he 
shall diocll in the tents of Sh<m ; and Canaan shall 
be his servant.^''* And most wonderfully lias this 



* Though the name ofCaiiaan alone, occurs in our version of 
this prophecy, (i'or as siicli it is to be regarded,) yet most coiianen- 
tatort; consider the prophecy as applying to the uhvie pOfitt/itTj of 
Hum. 

Some suppose {st-.e Pi,olc^s Synopiiii>) that Moses u-entioned Ca- 
naan in pariicidar. to impress more stronHiy i7];o;i tl.e u'.inds of 
the Israelites the belief, that (Jod had destined their erifcUiies, the 
Caiir.anites to shivery. 

Gibers, as the learned Fditor of Calmet and Newton, think 
that the Arabic vcrclon contains the tiue reading, which mii^lit ea- 
sily have become mutilated in transcribing:. According to that 
version, in ail those places where, in our version the nanje of 
Cantian occurs, the passage reads "7/ir/??/, tlic father oj Canaan.''^ 

Dr. I Tales' (yl««/!,'&7S of Chroiiology) admits that "the most 
learned expositors have implicitly adojjted the a]:proprJation df 
the curse oT servitude to Ha7n aiuJ his pusterily. Kochart. he 
adds, styles Ham aicvri-cd ; and represeiUs Noah ; s foretelling 
ibiii his rhiliirea sitould be akires." It is true, the Itarned author 
(Dr. H.) adopts, in the t;econd addition oi" his valuable Avork, a 
difl'^ront exposition, limiiiuc the curse to (ana an sin;.'ly — foiiow- 
»ng the '• iugoiiious cvrtjctr.larc of Mr. Tab-ir. that tlie 'youngest 
son,'' who oiieirJed, was nut Hum but Canaan ; not the son but 
the r^randson of Noah." But to the mind ol' the present writer, 
the view taken of tlie sidject by the " learned expositors'^ re- 
ferred to, is far Uiore satisfactory 

Dr. Hale? fvutlier adds, that "according to the Armenian tradi- 
tion, r«^corded i)y Abulf'uragi." whc^i-c ' curious and valuable 
Geo/?;ra;ihical Chart," he quotes \n ith u|ipavent appnibation, 
*'?Joah distiibutr.; the habitable earth hom North to South, be- 
tween his sous, and gave to Hum the region of the blacks. '' In 



15 

prophetic sente»:ce been fulfilled upon tlie inhabitants 
of that hitid. It is, and, it would seem, it ever has 
been einphati^Mily a connfn/ of slaves. To whatever 
occasional chiinges the condition of the northern and 
eastern provinces of Africa may have been subjected, 
by means of conquef.i hy different nations, or the ad- 
vancement from time to tinie of arts and civilization, 
there is good reason to believe that the great body of 
the natives, particularly in the interior^ have always 
been suhject to bondao^e,* The petty states and trihes 
into which they have, from time immemorial, been di- 
vided, have uhvays been arrayed in hostility to each 
other ; and the iiiiiform resuh of their wars, has been 
the making slaves of their captives. Indeed, "in tliis 
conditi')n of life," says the celebrated Mvngo Park^ 
as quoted hv tlic Ediior of Cahuet, in his ''^Scripture 
lUnslratcrl,''^ thk giu^iat numijer op the negu) in- 
habitants OF Africa, have continued trom the 

MOST KART-Y PERIOD OF THEIR HISTORY ; witll this 

aggravation,, that tlieir children art horn to no other in- 
heritancey The same author adds, " there are two 
classes: i. Slaves by birth; and, 2. those who are 
horn free,, but become slaves ; and these constitute, he 



this chart it appears that " to the sons of Hnm were allotted 
Teinian, Cor idurriea — Jer. x!ix. 7.) Africa, Nigntin. Egjipt, Am- 
bia, Ethiopia, Sciridia and India." — See Editor ofCalinet; Scrip- 
ture Id aslrated, p. i,ch. \y.. and Hales' Anal. Clirun.vol. \,pp 345, 
34 ;^ 351. 

That at least a portion of Africa was assigned to the descen- 
dants of J Tarn, i:5 thus taught by tlie Psalmist: ^^ Israel came into 
E'jypt, and Jt.ir,ob sojourned in the land of Hani. '^ " They slioiied 
his si'rn.'i avmng tJierii, and loondcrs in the land of Ham."' — Psahu 
cv. 23 and '2,1. 

* The Editor of Calmet lays down, as capable of proof, the 
following proposition's viz : " 1. Noah assigned Africa to Ham. 
2. Wixoevor inhabits Africa becomes of a black comp'cxKm, from 
the »!atare of the climiite. 3. Whoever inhabits Africa is liable 
to si'icery. from the nature of the conntry ; so that to mention 
Africa i« to incbidc 'die ;deas of Blackness and Slavery.'^ — 'Scrip- 
u re lUusiiatbd,' p. 1, ch. 9, 



informs us, three-fourths of the pnpuhition. *'When 
Mansong, King of Baiiil«jrra, took nine hvndred pri- 
soners, only seventy-three were freemen ; the rest were 
slaves. The causes of slavery are first, public wan', 
and secon(\]y , plundering or stealing, wliicii arises Irora 
hereditary feuds, maintained by one district against 
another. Without notice given, they plan sclumes 
of vengeance, conduct them with secrecy, surj)rise 
in the night sonie unprotected village, and carry 
off the inhabitants before their neighbours can 
come to their assistance. — These are made slaves ; 
retaliations make more slaves; and thus there is an 
endless concatenation of passions, all of ivhich lead 
to the maintenance and propagation of slavery. In 
another place, he says, " slaves are commonly secured 
by putting the right leg of one, and the left leg of ano- 
ther, into the same pair of fetters. By supporting the 
fetters with a string, they can walk, though very slow- 
ly. Every four slaves are a'so iastened together by 
the necks with a rope of twisted thongs ; and in the 
night, an additional pair of fetters is put on their hands, 
and sometimes a light iron chain is passed round their 
necks." They are in a state of hopeless and h.ere- 
ditary bondage ; and are " employed in cultivating (he 
land, in the care of cattle, and in servile offices of alJ 
kinds." In addition to this, he remarks that "ih.iMe 
are many instances o^ freemen vvlmiturily surrender- 
ing their liberty to save their lives. Durin<> a grt at 
scarcity which lasted three y«^*ars in the countries of the 
Gambi«, great nu?nbcrs of the people become slaves in 
this manner. Dr. Laidiey, assured me, that at that 
t'vAUi, many freemen came and begged, with great ear- 
nestness, to be jHit upon hh slave chaijf, tf) save them 
from PKRFSHiNo OF iiUNGBR ^ Large families are of- 
ten exposed to absolute want, and very oftfv. the chil- 
dren are sold to purchase provisiovs for the resi.'^'' — 
"It appears," says the author beiore nieytioued^* 



* The Editor of Calmet., 



17 

**- from this clear and decisive evidence, that slavery in 
Africa arises from two causes: the angry passions of 
the natives ; and the infertility of the country. Let 
us now revert to the Patriaich No^li. Metiiinks I hear 
him saying, 'Alas, for my son Ham ! I forosee t'lat 
the same irreverence for the relations of society v/i(l 
pervade his posterity as he has recently exhibited i;i 
his own behaviour ; they v/ill be, like him, rough, bru- 
tal, ahnost savage ! 1 give him, therefore, as liis p(n'~ 
tion, a country separated from his brethren, a conti- 
nent by itself, v.diere those v/ho will labour^ may suh^ 
sist by their labour ; but where those v/ho are impro- 
vident, unsocial, disobedient, will suifer under the fa- 
Riishiijg consequences of their conduct and character ; 
and will oiten be obliged to sell their liberty to save 
their lives His posterity will be servants of sen'a/ils 
(slaves of slaves,) and 1 punisii his present arrogance 
of tem!)er and conduct, by predicting what he may ex- 
pect in his future gt^nerations.' Since, then, this pro- 
phecy has been faJjilled., is fulfJiing, and, in j^piio of 
the most benevolent inteuiious, loill eontinve to befuU 
fillbff while nature rc.nains tJie same, I th.nk it fjrns 
an undeniable, irreiragable evidence to the irutii of tiiHt 
passage of Scripture which we are considering ;" and, 
we iuay add, to tlie correctness of the posuion here 
taken, that slavery as it exists oJ. the present day, is, 
agreeable to ike order of Divine J^rovidcncc. 

Bui lurther ; taken in connexion with these views- 
of tile proj)iioiic senttnice of iNoali, and ilu\se state- 
ments oftiie actual condition of the debased natives of 
Africa for many ages, does it not appear that it was, 
upon the whole, (to thein^ iiowii-ver it ma}' be consid- 
ered in regard to us) a merciful Frovidenee, which led 
to the removal of such large nuuihers of that wretched 
people iVom tiielr own iidiospitabie and bhrbariuis C( un- 
try, and their transplantation into this laud of pcaec^ 
of security, of abundance, of civilization, and of c. isr^ 



fia7i tiglit ?* Is it not an incontrovertible fact, tliat 
the condition of tliis people has been grcatli/, I Ivdd 
almo2t said immtasurably , ameliorated and imj)rovcd, 
both as respects time and eternity %] Compare the 
condition ot" their forefathers in Africa, and even that 
of the pi'esent generation of their descendants in that 
land, with the one which has fallen to their own lot 
here, and yon cannot but confess, that they have, all 
things considered, great reason to be contented and 
thankful — yea,, to bless God that He has thus brought 
good out of evil, and changed tlie curse which rested 
upon their fathers, into a hlessing to their posterity. 

Had they remained in the country of their fathers, 
they would, in all probability, have been no less slaves' 
than they are now — iind under lioiv much more dread- 
ful circumstances ! Slaves of slaves — ^the slaves of men 
Jar more debased, in intellect, in liuoicledge, in the mo-' 
ral perceptions, and. in the affections of the heart, than 
tjje lowest of their own class here; subjected to the vio- 
lent and unrestrained passions oi mere savages ; liahle 
to be seized upon in war, and transferred IVom tribe to 
tribe in endless succession ; exposed to the n>iseries of 
a scanty and precarious subsistence at all times, and 
occasionally to the horrors of famine ; but above all, 
shut out almost from the jmssihilitii of Tiioralimprom- 
Ttienf^ and from the cheering light of the Gosj)el, and 
the glorious iiope of lii'e and immortality beyond the 
grave ! Such was the condition of their forefathers \. 

* Let it not be said that this position <;;oes ti> the justification of 
the slave-strade and its uiany ati(;r;iues. By iHeaus of wicked 
instniineut-;, God iias ofleii accomplished his benevolent purpo- 
ses towards aniukind. To mention no other instance, the liistory 
of our Hedetnption funiishes a striking exan)ple of this sort. 

+ "^Viih re-;j>ect to the inland part of Africa, they seem, in alt 
a f.'S of the :rnr''> to iijivn !)pp;i in tbe same bin-harons and ntich'i- 
lized stafc in which we find them at present/' 

'' The Religion of the native Africans has been the grossest kind 
«^ idolatry." — liees's Cyclopwdia, Article Africa. 



19 

such is the state of a largo part of the inhal)itants of 
Africa at the present clay : and such would now have 
been theirs, had not the Providence of God interfered 
to efiect their remov^al to a land where, though slaves, 
they serve, for the. most part, humane and enlightened 
masters, are secured the enjoyment of tlie necessaries 
a7ul 7nost of the comforts of Ife, and, may become p«r- 
takers of the blessings of the Gosjjcl of Salvation ! — 
Like the bondmen of the Roman Em|)ire in the times 
of the Apostles, they possess the privilege oi' living in 
aland where the light of Christianity shines ; thej are 
placed, througli the mercy of God, within the reach of 
its heavenly iniluence; they liear the gracious invituion 
of the Saviour of sinners: "Come unto me all ye that la- 
bour and are heavy laden, and I will give you rest ;" and 
there is nothing i/j their condition to prevent their obey- 
ing this invitation, and thus obtaining, if not di\\earthlyy 
what is of vastly more consequence, a heaiwnly citizen^ 
ship — yea, of serurinii to themselves " an inheritance 
incorruptible, undejiled, and ihatfadeth 7iot away.^ 

But, beloved brethren, though the situation in which 
these peoj)le are thus providentially placed does not, of 
necessity, imply any moral guilt in us, any breach of 
the divine law or violation of th.e precepts and princi- 
ples of the Gospel; though their being placed in it, is 
to them, upon the whole, a dispensation of great mer- 
cy, and one for which they have reason to be sincerely 
thankful to God; yet this allotment of theirs has brought 
us into a relation to them which has greatly enlarged 
our sphere of duties, both as men and as Christians, 
and which involves us in themost tremendous responsi- 
hilities. As the Providence of God has made them 
our slaves, subjecting them to our autliority and making 
jt their duty to serve us faithfully all their lives ; so the 
same Providence, let it be remembered, has, in thus 

* 1, Peter, 1. 4, 



20 

constituting us their masters, placed them under our 
protection; made us their guardians ; the conservators 
of their lives and Icappiness ; their guides and counsel- 
lors ; their instructors , henc factors and jr tends. And 
lieijce, you peixeive, the precepLs of the Apostles are 
not confined to the duties of servants. JSLasters also, 
are called upon to be mindful oi' theirs. " Servants," 
says St. Paul in his Episde to the Ephesians, " be obe- 
dient to them that are your masters, according to the 
flesh, with fear and trembling, in singleness of heart 
as unto Christ, not with eye-service as men-pleifsers, 
but as the servants of Ciirist, doing the v/ill of God 
from the heart ; whh good will doing service, as to 
the Lord, and not to men ; knowing that whatsoever 
good thing any man doeth, the same shall he receive 
of the Lord, whether he be bond or free. And ye 
masters dothe san-je thing utito tliem," that is, perform, 
your duty towards them, from t!je same motives, witli 
singleness of heart as unto Ciirist, " forbearing threat- 
ening ; knowing that your Master also is in Heaven, 
neither is their respect of persons witii linn " So 
also in the Epistle to the Colossians after similar in- 
structions to Servants, the Aposde fails not to admon- 
ish Masters of their duty, as in the^ text : " Masters^ 
give unto your servants thai lohich is just and equal; 
knowing that ye also have a Master in Heaven.'''' 

My design was, to lay before you, in the sequel of 
.his discourse, some of the duties implied in this pre- 
cept of the Apostle, ivhich we, as masters, owe to our 
servants and tf> enforce them by a consideration of the 
motive which he offers for tlieir faithful observance. — 
But as these preliminary remarks iiave been extended 
too far to admit of the prosecution of die subject at the 
present time, it must be deferred till another oppor- 
tunity. 

In the meantime, I bog you to reflect on the impor- 
tance of this subject, and, by an honest examination of 



21 



your hearts, and a carcfiil retros})C(:t of your past lives, 
to (ucpare 30urselves tor a profitable iiisprovemciU of 
it ; rt'ineniberiiig that for every tnsst coni;r;ittecl to you, 
a ric:i{| reckoning will one day he exaeteti — yov r.iusT, 

AT THE J.AST, GIVK AN ACCOUNT OF YOUU STF.WARU- 
SlllP TO lilM, WilO IS YOLR MaSTER IN HeAYEN. 



DISCOURSE II. 



COLOSSIANS, IV. I. 

Masters, give unto your servants that wliicli is just 
and equal, knoiving that ye also have a Master 
in Heaven. 

On presenting this passage of Scripture to you on a 
former occasion, my broiiiren, and calling your atten- 
tion to the fact that the word rendered Servants^ means 
here, as in most other places in the New Testament, 
slaves, I was led to a consideration of the subject of 
slavery at large — its origin, its history, and the cliarac- 
ter of it in a moral and religious light. My remarks 
tended to show that servitude is but one of the natural 
effects of the primeval curse, consequent on the diso- 
bedience of our first parents ; tliat it lias existed in 
some form or other, in every age of the world since 
the flood ; that it was permitted without the Divine 
rebuke, yea, 2vas sanctioned hy God hj nisei f, during 
tliO Patriarchal and Mosiac Dispensations ; that it was 
found prevalent tl.roiighoLU the Roman Empire by our 
Saviour and his inspired A})ostles, wiio, nevcM'tJioless, 
uttered no -vord of disap})robation concerning it, but 
on the contrary, by laying down precepts for the go- 
vernment of both Masters and Slaves, rather gave it 
their sanction ; and that taking tliese facts into view, 
it is as fairly entitled to be consider(;d consistent with 
the settled order and design of God's Providejice, as 
are any of tiie ordinary distinctions in human society. 



2S 

Thence T drew the conclusion that the existence of sla- 
very among us, does not neces;sarily involve us in guilt; 
that lhr>re is nothing inconsistent with either the pre- 
cepts or the spirit of tlic Gospel in maintaining it in 
practice, and consequently, lor uninspired men to 
charge them, whose lot it is to be owners of slaves, 
with being guilty of a moral wrong, or destitute of a 
proijer christian spirit, is nothing less than arrogant 
presumption. In support of this conclusion, I direct- 
ed your attention to the particular description oi" peo- 
ple who aie held in bondage in tids country at the pre- 
sent day ; to the country of their forefathers; an<l to 
the ancient proj)hetic sentence pronounced by Noah, 
upon ihoir great progenitor. Ham, of which their pre- 
sent dfgraded condition is a manifest fulfilment. And 
comparing tiie circumstances of their lot here, with 
what those circumstances v/ould have been, had they 
been left in th.e country of their failiers, 1 showed that 
their condition is actually anieliorated by their transla- 
tion 10 these siiores ; and that it was a merciful TProvi- 
dence which led to their removal, and one for which 
they had great reason to be thankful, in conclusion, I 
remarked, that, though the condition of these t)eoplc is 
thus providcntianij a/Iot('d, and does not, therefore, in- 
volve us in guilt, yet it has pi'oduced a relation between 
us and the7n, which multiplies exceedingly our duties, 
and lays us under the most awful responsibilities. As 
God, in his Providence, has made them our bondmen, 
so he has made ?/* their protectors and guardian.>; and 
hence the precepts of the Ajiostles are not confined to 
the mere natural relations of life, but are rejjcaledly 
and forcibly applied to that which subsists between 
master and slave, the relative duties of which are in- 
sisted on with great freedom and earnestness. 

Upon some of the leading duties of ma.stc?-s, as im- 
plied in the text, 1 then promised on another occasion, 
to address you, and to urge upon you the observance 



24 



of them by a consideration of ihe influential motive to 
which St. Paul refers. The fulfihneni of this promise 
is the object of the present Discourse. 

The precept of the Apostle is, " McLsters give unto 
your servants that which is just and equal." 

The meaning and force of ti)is hmguage will be bet- 
ter understood, if we observe the connexion with the 
preceding context. The Apostle is addressing liim- 
self, it should be remembered, to those who iiad re* 
ceived, and who acknowledged the obligations of the 
Qospel — to Christians, who believed in ihe religion of 
Jesus, and admitted its sanctions. Having been pre- 
viously discoursing of the glorious advantages and pri- 
vileges of the Gospel, he takes occasion, in the third 
chapter of his Epistle, to lemind the Colossians of the 
inlhience which such a display of God's mercy ougin to 
have upon the conduit of men who professed to em- 
brace it, and especially to inculcate the relative duties 
of husbands and wives, parents and children, and 
masters and servants. Concerning the latter, he says, 
*' Servants obey in all things your masters according 
to the flesh ; not with eye service, as men-pleasers ; 
but in singleness of heart, fearing God ; and what* 
soever ye do, do it heartily, as unto the Lord, and not 
unto men ; knowing that of the Lord ye shall receive 
the reward of the inheritance ; for ye serve the Lord 
(the muster) Christ. But he that doeth wrong, shall 
receive for the wrong which he hath done ; and there 
is no respect of persons." Thus far proceeds the 
Apostle concerning the duties of christian servants; 
and then he adds, " Masters, yield ye m return''' — for 
so the expression may be rendered* — " yield ye in re- 
turn to your servants that ivhichis just and equal ;^* 
that is, ' let your conduct towards your slaves be such 
as, considering the relation in which you as Christian 

• Bloomfield- Notes on the Greek Testament. 



25 

masters stand to them, may fairly, and in the eye of 
reason enligliteiied by the Gospel, be deemed uprigJit 
and equilable. Consider that, as your servants are 
bound to be obedient^ industrious^ honesty ^nd faith ful 
in your service^ so there are correspondinG; duties 
which you^ as their masters^ owe to them, and the vi- 
gilant and faithful performance of which you cannot 
withhold, without manifest and crying injustice, l^or 
which you must expect to account to your ^faster in 
Heaven /' 

The duties which Ciu'istian masters owe to their 
servants or slaves, mav be considered under two gen- 
eral heads. 1. Those which relate to their temporal 
condition. ; and 2. Those lohich have respect to their 
future and everlasting state, 

I. Of the former, I trust, it is not necessary that I 
siiould say much. The common feelings of humanity, 
an ordinary sense of justice, even a, regard for your 
own reputation and your own interest, constitute, one 
would think, motives powerful enough to ensure the 
exercise of a nsild and merciful discipline over your 
slaves, as well as an abundant provision for theirwants. 
*' Thou shall not muzzle the mouth of the ox when he 
treadeth out the corn,""* is a command, die reasona- 
bleness and equity of which, have doubtless found for 
it a ready approval in every bosom. And sure I am 
that few or none among us are to be found so lost to 
every just and kindlier feeling of our nature, as to be 
in the habit of dealing less mercifully with human be- 
ings than with cattle. No one here needs be in- 
formed, or even, I trust, reminded, that it is the duty 
of masters, not only to be merciful to their servants, 
but to do every thing in their power to make their sit- 
uation comfortable, and to put forth all reasonalde ef- 
forts to render them contented and happy. And I 
rejoice in being able to say, that there are few commu- 



'Deuteronomy, ch. xxvi. 4, 



26 

nities in which this class of people are, in general, 
more kindl}^ and justly dealt with in these respects, 
than the one in which we live. 

Nevertheless, it may not be amiss to call your atten- 
tion, Christian masters and mistresses, to some particu- 
lars of your duties under this head, which are, it is to 
be feared, but too liable to be overlooked everywhere. 

Many persons are apt to tliink that they have done 
enough for these their dependants, when they have 
made ample provision for the su})ply of their bodily 
wants — when they have ensured their being comforta- 
bly lodged, well fed, and decently, or as tlie season 
may require, warmly clad. These things, it must be 
confessed, constitute important items in their sum of 
eartlily good ; and by no humane^ surely, by no G/wis'- 
tiaii master or mistress, will they be withheld, or even 
gruduingly supplied. For " the labourer is always 
worthy of his hire ;" and the just " hire'" of tliese peo- 
ple is unquestionably, at the least, a complete and com- 
fnrtable support. But, brethren, you owe them some- 
thiuiT itioie than this. Remember, their whole time is 
yours — they are your servants and labourers/or life. 
If, therelbre, you would " yield them in return^ that 
which is just and equal^^ you must take care, 

1. That they be not over-worked. It is your duty 
to see that the labour imposed upon them be neither 
disproportioned to their strength, nor so long protract- 
ed, as to encroach upon the hours required for their 
needful rest. One of the most exquisite enjoyments of 
hard labouring people, is the repose by which their dai- 
ly toil is followed ; but if that toil have been exces- 
bive in degree, or too long continued, their wonted re- 
pose is sought in vain. The aching body being too wea- 
ry to enter at once upon ihe enjoyment of rest, the 
lime allotted is found too short for the full restoration 
of its wonted freshness and vigonr against the renewal 
of the morrow's labour ; and thus, the man goes forth 
to his daily task, with diminished powers and a droop* 



27 

m^ spirit. Perlnps no condition in life, is, npon the 
whole, happier than that of the moderately labouring 
man, whose mind is, at the same time, free from anx- 
ious care. But push his labours habitually beyond his 
strength, and there are few so wretched. 

2. Another duty you owe your servants, is the ex- 
ercise of patience and proper forbearance toicards 
their faults — especiaUt/ those which are inadvertent 
or involuntary. Recollect the peculiarities of their 
condition, pu'ticularly their want of mental and moral 
culture, and you will, perhaps, see cause to wonder 
thnt their faults are so few, rather than to complain of 
their number, and to give icai/ to passion^ because of 
their frequent occurrence. That they should never 
be reproved and punished for their delinquencies and 
misconduct, I am far from insinuating. On the con- 
trary I hesitate not to affirm, that the omission of pro- 
per discipline, when obviously called for by the cir- 
cumstances of the case, would constitute the violation 
of a high and imperious duty. But that justice and 
equity which the Apostle enjoins you to render unto 
your servants, demand that you should make all due 
allowances^ even for their voluntary ojfences ; but es- 
pecially that you should spare them the pain and mor- 
tification of reproach and punishment for their inad* 
vertent ones. You should never forget that, low as 
they are in. the scale of humanity, they are yet /m- 
man beings, and have the feelings of human beings — 
feelings too, with inany of them, as delicate and sen- 
sitive as your own, and which demand to be respected, 
and carefully preserved from outrage. 

3. A further duty of this class is, to take care thai 
they are not 7in duly punished ; that is, punished when 
they ought not to be, or immoderately punished, when 
punishment is necessary. Thougii you not only have 
a right., but am under obligation, by a strict and con- 
sistent discipline, to maintain your authnriti/ over 
thcniy yet, if you would be observant of the Apostle's 



28 

precept, you must not be indiscriminate in yovr chas- 
tisements. You mutiiotbe forward to inflict punisli- 
mcnt for every slight and trivial oH'ence ; neither should 
you punish all offences with like severity, nor suffer, in 
any case, the chastisensent to be disj^roportionatc to 
the offence. And, especially, you must take care, lest 
that which ouglil to be a simple act of (iisciplbu., per- 
formed from a sense of duty alone, be dictated by jJas- 
sion, caprice^ or a spirit of revenge. For, be 30U 
assured, brethren, you can nev^er punish your servants 
under the influence of caprice or passion, zrifJicvt do- 
ing them palpable injustice, and thus grossly violating 
your duty as Christian masters.. 

4. In fine, you owe it to your servants to treat them, 
at all times, with such a defiree of Jcindness and con- 
sideration, as ivill make them sensible thai you have 
their welfare and happiness at heart. In sickness^ 
especially, you ought to make careful provision for 
their being properly attended to, and supplied with all 
needful comforts ; and to seek by all your actions, to 
make them realize that, if tliey have r fast friend on 
earth, that one, is their master, or their mistress. — 
You require and expect them, when in health, to be 
active and faithful in your service, and to stand by 
■you under all circumstances ; in prosperity and in ad- 
versity, in health and in sickness ; and you are seldom 
disappointed — you almost always find them at their 
post. Is it not then ''''just and equal, ''^ that you should 
show them a degree of condescension, kindness and 
good will correspondent to the I'aithfulness of their ser- 
vices .'^ particuhirly, when in the tr3Mng circumstances 
attendant on sickness, which force them to feel, if o- 
verlooked by their master or mistress, that tliey are 
abandoned — alone in the world — left to die, unpitied, 
friendless, forsaken ? Brethren, to many of our ser- 
vants — to them who serve us faithfully, who are ever 
attentive to our wants, v/ho clieeriully fulfl our com- 
mands, wholabour abroad for us when we are in heahh, 



29 

and who come at onr call to nurse us in our sickness, 
and who, hiyii)g aside, as it werefall regard to their 
own comt'orts, submit witiiout murmuring or impatience 
to tiie most \\earying and exhausting of all employ- 
ments, complying with our most unreasonable whims, 
and meekly bearing with our fretfulness and caprices 
— fa them — and I must.d^ this class of people the jus- 
tice to say, there are many such among us — to such of 
our domestics as these, we surely owe a debt of gratis 
iude, tchich all our kindliest acts, should ice even live 
beyond the age of man, loould scarce suffice to dis' 
charge. Let us, then, in our dail}^ intercourse with 
these people, never for a moment forget their claims 
upon us ; and let us be always mindful of the Apos- 
tle's precept, " Masters give unto your servants that 
which is just and equal.''^ 

II. But the class of duties towards our slaves, on 
which 1 would lay the greatest stress — and that the 
more especially, because there is reason to think them 
most frequently neglected, are those which have reier- 
ence, not merely to their present well-being, but to 
their future and everlasting hajjpincss. 

And here, brethren, 1 have approached a subject, 
the contemplation of which, fills me with feelings of so- 
lemnity and awe — nay, almost overwhelms me with ap 
prehension and dismay. \\ hen I look at it in all its 
bearings, I tremble for my countrymen, I tremble for 
Christian masters and mistresses throughout the land, 
1 tremble for you, my hearers. J\ay, looking into my 
own domestic relations, and beholding the fearful 
amount of responsibilities which there rests upon me, 
I tremble for myself. Have you, have 1, have any 
of us '-'• given''^ — to the full extent and meaning of the 
Apostle's precept, in respect to this, the most imp>ortant 
of all their interests — /i^t'c ive '''given unto our servants 
that which is just and equal?" Alas, alas ! where is 
the man or the woman ? where is even the Christian 
master or the Christian mistress^ who can say '1 have 

*3 



so 

a conscience void of offence in this matter?' or, with 
tlie Apostle, " I am pure from the blood of all men.* 
Brethren, let us seriously consider what are our res- 
ponsibilities in reference to this subject. And first, 
let me ask, what is the relation in which we stand to 
our slaves, in respect to their condition as immortal 
and accountable beings, and our obligation to attend to 
their religipus and spiritual culture, their training for 
the kingdom of heaven ? Is it not a closer tie than 
that which binds us to our fellow-men in general \ 
Undoubtedly it is. As Providence has placed them 
in a situation in which they are more immediately de- 
pendant upon us, so are we made 'tnoj'e directly res^ 
ponsihle for their moral and religious improvement. 
Our children^ we all feel and acknowledge, have deci- 
ded claims of this sort upon us. And in what respect, 
brethren, does the relation which we bear in this 
matter to our children^ differ from that in which we 
stand to our slaves ? They are hoth providentially 
placed under our protection. They are equally de- 
pendant upon us — equally subject to our authoriiy— 
and they alike stand in need of our help and guidance 
in the all important concern of working out their sal- 
vation. If 26'e coldly turn away from them, and sterrn 
ly refuse them our help, to whom can they go ? Who 
else on earth, holds in trust for them "^ the ivords of 
eternal life V Our slaves, like our own offspring, 
are weak and helpless in themselves, and must, in the 
first instance at least, obtain support and direction from 
us^ ttf be liable to wander in darkness, and to perish 
for lark of knowledge. 

The conclusion, then, is obvious-— 2(!5 cannot be a^ 
voided. If we are in any measure responsible, as we 
are taught to believe we are, for the souls of our chiU 
dren^ we must be, in at least an equal degree, respon^ 

*Acts, XX. 26. 



SI 

sihle for the souls of our slaves. But we are actually 
7nore responsible for the latter. Our children, whesi 
they come to man's estate, leave the paternal roof, be- 
come their own masters, and take their station as in- 
dependent members of society. We have no further 
actual authorit}^ or control over them, and our respon- 
sibility for them is, in a measure, at an end. But as 
for our slaves, their state of j)upilage never ceases ; they 
are alivays with us ; they are ahvays members of our 
families ; they are always subject to our authority and 
control : and what is further and more to the point, 
though ever so far advanced in years, they are, from 
the very nature of their condition, always cJiUdren; 
they are but children in intellect, children in wisdom^ 
children in under staitding and judg'}nent ! 

Now then, if we consider what are our aclcnowledged 
duties in regard to the religious condition of our chil- 
dren^we shall at once understand what those are, which 
we owe to our slaves. 

1. The first duty, brethren, which you as Christian 
parents feel yourselves called on to perform towards 
your children is, to hrivg them into the Christian cove- 
nant hy Baptism. This jou believe, and justl}^, to be 
the very first step towards a compliance with the Apos- 
tolic injunction to " bring them up in the nurture and 
admionition of the Lord^"** — a step too, the omission of 
which, would involve you in no incansiderable degree 
o( criminality in the sight of God. Instructed by the 
reproving language of the Saviour, " Svffer the little 
children to come unto me, and forbid them not,'"* and 
his significant declaration, that '•'■ofsuchis the kingdom 
of IIeaven^''\ you are persuaded that your little ones 
have a right to be admitted to the privileges and bles- 
sings of the Christian covenant, and you cannot but 
strongly feel, that what it is thus their jrrivilege to en^' 
joy, it is your bounden duty to help them to obtain^ 

*Ephesiaiis^ vi. 4. tMark, x. 14. 



32 

But why, beloved brethren, are you bound to give 
this help to your own children, and not generally to the 
children of others ? Is it not because you are their 
natural guardians, on whom they are wholly depen- 
dant, and to whom alone they have a right to look for 
help*? Should an orphan child be providentially 
thrown upon you for protection, would not its claims 
and your obligation in this respect, be the same as in 
the case of your own offspring? Doubtless, 3'ou would 
so decide. And shall you not feel a similar obligation 
towards your slaves — especially their children 1 Is it 
*^ just and equal,''' that you should claim the disposal 
of all their time, their labours and their scanty talents 
here on earth, and yet withhold the benefit of those 
blessed spiritual privileges, which they must, ordinarily 
acquh'e through you alone 1 li'i/o?care not bound to do 
that for them, which they (your slave children particu- 
larly) cannot do for themselves — to iniroduce them, as 
you take care to do your own offspring, to the bless- 
ings of the Christian covenant, and thus, to pave the 
way for their being " brought up in the nurture and 
admonition of the Lord''' — if you, their masters and 
mistresses are not under obligation to do this, wlio is ? 
Will you refer me to their natural parents as the per- 
sons on whom this duty rests X Alas, they are them- 
selves, as we have seen, but grown children, needing to 
be guided at every step. And are they generally ca- 
pable of comprehending and fulfilling the duties of spon- 
sors 1 And if they had the capacitT/, are they respon- 
sible ? Are they free agents? Have they the power 
or the means to dispose of, and to regulate, the time of 
their children, and to take care that they "be virtuous- 
ly brought up to lead a godly and a Christian lifel" and 
especially, that having been duly " taught the creed, 
the Lord's prayer and the ten Commandments, and suf- 
ficiently instructed in the other parts of the Church 
Catechism," they "be brought at length to the Bishop 
to be confirmed by him 1" And yet the obligation to 



3$ 

do all tliis, 772^/5^^, nccording to the toarhing of the 
Cliiircli, rest somewlicre. BrcthrcMi, there ran be but 
one answer to these questions; and God <i;rant that the 
respon.^es ready to burst from youi hps may be echoed 
bark u|)on your hearts and consciences, and produce 
such an impression tliere, as siiall issue in the speedy 
commencement, and the faithful and persev^ering prose- 
cut ioi], of iliese your Christian duties ! 

\l\\\ am I not uroing upon you a new and hitherto 
unlieard oi" course of duty 1 No, my brethren,! am but 
brinaingaeain to liiiiit, that which was once well unfier- 
stood and uniformly practised, both under the old and 
new disi>ensations ; but whicli has, I regret to say, 
been greatly obscured, and, indeed, almost lost sight 
of, in this our day. When God laid the foundation of 
the Jewish Church, into which Circumcision was made 
the right of initiation, as Baptism was, afterwards, that 
into the Christian Church, he commanded Abraham to 
administer the rite not only to !iis children and other 
dependants, but to Vx^ slaves ; and accordingly, we read 
that "«// tlic men of his house^ those horn in his hoKse, 
and those hought ivith money of tJie strmiger were cir- 
cumciscdy* And this became, thenceforward, a law 
to the whole house of Israel — this continued to be the 
uniform practice of that people down to the end of their 
polity. So also, under the Gospel dispensation, the 
same rule was observed. When the heads of a family 
were converted to the Ciuistian Faith, we learn that 
both they and their ichole households were invariably 
Baptised. Aiid that m.aiiy of these households con- 
sisted part!}^ oi' slaves^ is exiremeh' probable, if not al- 
together certain. Such, we may well believe, were 
those of Cornelius of Cesar ea, (f tlie Jailor at Pltillij-)- 
j)i, and of Lydia of Thyatira. Indeed, tliat it was the 
ancient j)ractice of the ChiTAtian Church, and lliat it 
was regarded as a high Cliristian duty to extend the 



^Genesis, xvii. 27. 



S4 

privileo^e of Baptism, to all the members of a family 
without distinction^ tli'.; heads of which were believers, 
may be fairly inierred from the fact, which we k-arn 
from history, that, at an early period after Chrislianity 
became the Religion of the Empire, " there were laws 
of state, oblig-iiig all masters to take care of their fa- 
milies, so far as to see that every individual iierson^ 
slaves as well children loere made Christians.'''' " In 
default of this," it is added by the author whom'I quote, 
*' some penalties were annexed, depriving masters of 
of certain priviloires in the commonv/ealrh, if they were 
found eitlier remiss, or acting by collusion, in this part 
of their duty. So that all imaginable obligation was 
laid upon masters, both in point of interest, duty and 
charity, to take care of the instruction of their slaves, 
and hring them icith their own testiynonicds to Christian 
Baptism^* 

2. But in addition to this first step in your duty to 
your children — the bringing of them ivithin the gracious 
covenant of the Gospel, by Baptism — as Christian, pa- 
rents, you are bound to instruct them also in the doc- 
trines, principles and duties of Religion ; to endeavour 
to bring them up under its benign influences, and in 
such a manner as may lead them to be mindful of the 
" profession" represented unto them by iheir Baptism, 
and ready to " follow the example of their Saviour 
Christ, and to be made like unto him." That such is 
your duty, there is, I trtist, no need that I should go in 
search of proof. You all, with one accord, admit the 
obligation. And if you have any proper sense of the 
value of your children's souls, when you think of your 
responsibility for them, you feel that your wilful nejjlect 
of this duty, would bring down upon you a weight of 
guilt and condemnation, too heavy to be borne. 

But here again, let me ask you to consider, whether 
this obligation does not, in like manner, extend to the 



*Biugham's Antiquities, b. xi. ch. v. §. 4. 



35 

mtigious instruction of your slaves. Have they not 
iniinortal souls as vv<.*ll as your children] — souls 
which must he saved or lost forever 1 Partaking of 
the corruption and sinfulness common to our nature, 
are they not as liahle to perish for lack of religious 
culture, as your own offspring? And W they sliould 
thus perish, through your neglect, where, I ask, will 
the guilt of their blood lie ? 

But you may be ready to inquire, is this thing prac- 
ticable % Can we convey religious instruction to our 
slaves^ as well as to our childien ] 1 answer yes, you 
can, to a very considerable and satisfactory extent. 
It is not necessary, of course, that they should be 
educated^ in the common acceptation of the term, like 
yo<\r children ; it is not necessary that they should 
be taught eren to read. All the instruction essential 
to their u-ell-heing, both here and hereafter, may be 
given to them orally — by word of mouth. In this 
way they may easily be "taught the Creed, the Lord's 
Prayer, and the Ten Conimandnients"' — yea, the 
whole of the Church Catechism. Tliey may be made 
sufficiently acquainted, and even familiar with the 
most important parts of the sacred Scriptures; espe- 
cially, if, in addition to the pains bestowed upon them at 
home, they be caused to attend the regular services of 
the Church; and by plain and familiar expositions oftea 
repeated, they may, to a very gratifying degree, be 
brought to understand henj. In a word, if begun with 
at a proper period, and faitlifully attended to, they 
may, under the influence of that grace which is pledged 
to accompany the Divine Truth rightly applied, be con- 
ducted to a suitable understanding, of " all things 
which a Christian ought to know and believe to his 
soul's health;'* yea, «^o such a degree of Christian 
hnowledge and Christian faith., as shall, with the 
blessing of God, issue in the salvation of their souls. 

Here, however, I am met with an objection. ''All 
this,' says one, ^may possibly be done by a man whff 



S6 

has ttoo or three or half a dozen slaves ; hut it is al- 
together out of the question with him who has hun- 
dreds!' Let us consider this matter. Sup[)ose, breth- 
ren, the question were, not icheiher it is a master'' s 
duty to give religious instruction^ but whether he 
ought to furrdsh comfortahle food and clothhig to his 
slaves. Would this objection in that case be allowed 
any weight among reasonable and humane ment 
Could the owner of five hundred slaves expect to jus- 
tify his conduct in withholding an adequate s'.i{)ply ot 
their wants, by the plea that he had too many to 
feed and clothe 1 I trow not. And yet it does not 
appear why the objection oi numbers is not as availa- 
ble in the one case as the other. The truth is, ii'any 
one is the owner of mor*^ slaves than he can faithfully 
instruct himself, it is his duty^ and however anxious 
be may be for profit, he nmst feel himself ;ible to 
employ suitable helpers in the work of instruction. 
When we have clogged ourselves by undertaking a 
vastly greater amount of duty than we are -dSAa pcrsow 
ally to perform, does not reason, does not justice, 
teach that we should hasten to employ all necessary 
assistance, rather than violate our obligations] What 
would you say of that schoolmaster, who, in pursu- 
ance of a greedy, avaricious spirit, should assemble 
and receive pay for twice or three times as many schol- 
ars as he could properly instruct, and still refuse to 
employ an assistant? Would you not instantly con- 
demn him as fraudulent and unjust? And are not we, 
brethren, in an important sense, God's Schoolmasters y 
employed to rule over and instruct our respective 
families and households, and charged with the high 
duty of training uj^ children for his kingdom! And 
can we hope to be acquitted before him, if we so disre- 
gard our obligations as to take no care of the immortal 
souls under our trust, but suffer them to grow up ia 
ignorance and vice, and fitted for the kingdom, not oj 
Heaven, but of everlasting darkness and wot 



37 

I hear another objection. ^Our slaves,'' it is said, 
'win not receive the instructions of us their masters — 
They are jealous of our interference with their relU 
gious matters, and are inclined to suspect us of inter- 
ested motives,* There Is, I dare say, much of truth in 
this statement ; but what has brought about this state 
of thingrs ] May it not be legitimately traced to the 
past neglect of the duty, of which I am speaking ? If 
the adult slaves of the present generation had been 
properly trained and taught in infancy and childhood, 
this diflflculty would not have existed. As it does, 
however, now exist, let it be allowed its full weight, 
as an objection to the course insisted on. And what 
does it amount to, brethren? Why, after all, to noth- 
ing more than this; that the undertaking of this duty 
now will be attended with great labour and many dis- 
couragements! And was ever an error, which had 
long continued unchecked to exercise its unhappy- 
influence, corrected and fully repaired without much 
pains-taking and some sacrifices'? Suppose that, on 
setting about the discharge of this duty now, we should 
find, as doubtless would be the case, that we could 
not accomplish all that loe desired; ought we, there- 
fore, to give over our efforts ? No, certainly ; on the 
other hand we should increase our exertions ; and, at 
all events, persevere in the continuance of them, de- 
termined, whatever may be the success of our labours, 
fully to acquit our consciences, and satisfied to leave 
the result to God. 

But a large portion of our efforts would be directed 
in a quarter, where there would be none of those diffi- 
culties to encounter, and where consequently, there 
would be more hope of fruit. Among the children 
and youth, our work of instruction tvoukl chiefly, 
though not altog^her, lie. And what might not be 
expected as the beneficial result of such labours 
judiciously begun, wisel}'^ ordered, and perseveringly 
carried on to the age of manhood 1 Who can estimate 
the amount of blessings, which such a course, exten 

4 



38 

sive^y pnrsup(1, woiilcl bring down upon our land ? 
*''Trair> up a chid in the 7ray he should go and when 
he is old he will not depart from it^'' is a maxim as 
triK- now, as it was in the days of Solomon. And if, 
after all, we should fail of making our slaves sincere 
and humble Christians, still we might well hope to 
succeed in making them more useful servants and 
better mm. So that, independently of a sense of 
duty in the matter, and of an earnest desire to pro- 
mote the salvation of their souls, there is encourage- 
ment to make the attempt, even from a regard to 
interest alone. 

There are other important points of duty in relation 
to this subject, which it might be insiruetive and profi- 
table to consider ai^d to urge, did time permit : 
particularly \\\G obligations which rest upon Christian 
masters, to select the religious teachers of their slaves; 
to require their regular and exclusive attendance on 
the instructions of the teachers thus chosen ; to fre^ 
serve them, by wholesome restraints^ from the contami- 
nating sway of profligate and wicked associates ; and 
to bring continually to bear upon them, the influence of 
good and salutary example. At a future time, I may 
resume the subject. At present, enough has been said 
to put you into a train of proper reflections; to 
enable you to judjre, brethren, how far you have been 
in the practice, hitherto, of ''''giving to your servants 
that tvhich is just and equal^"* and to induce you, if 
you be wise, to give renewed diligence to have, in this 
matter, a conscience void of offence towards God and 
towards men. 

In conclusion, permit me briefly to draw your 
attention to the consideration presented by the Apos- 
tle as a motive for compliance with the precept of the 
text. " Masters give unto your servants that which 
is just and equal ; knoiving that yetilso have a master 
in heaven.''^ 

This consideration is, or ought to be, brethren, an 
influential one. *' Ye also have a master in heaven'''' — 



39 

ye, who are masters here on cart7i, and, by Divine 
permission, possess uncontrolled authority over your 
servants, ye also have a Master to whom ye are ac- 
countable — a Master in heaven, even Jesus Christ — 
who, though now your '•'"advocate with the Father^"* 
will one day appear as your Judge, before whom ye 
will be required to give a strict account of ymir stew- 
ardship! Wherefore, remember that it belioves you 
to be careful that ye discharge rightly your trust, and 
to see that ye ''''give unto your servants that which is 
just and equal,''^ Sudi appears to be the reasoning 
of the Aposile in the passage before us. 

And ought not this consideration to influence you, 
brethren, to look well to your ways ; to examine care- 
fully and seriously into the manner in which you have 
conducted yourselves as masters on earth ; and where- 
insoever you shall find you have omitted your duty, 
to commence zealously the work of amendment ? 
Recollect, that He who is here called your "Master 
in heaven," is, in the same sense, the Master of your 
slaves also. We are all his j^foperty — we are none 
of us our own — for he has bought us *' with a frice^''* 
even the price of his own precious blood. Both 
we and our slaves have been redeemed by the same 
merciful Lord; we belong therefore, to the same 
common Master, and shall receive our final award 
from the same tnouth. 

If any of you persist, then, brethren, in the neglect 
of your duty, and in the abuse of your trust as mas- 
ters on earth, it is easy to see what your doom must 
be at that trying hour, and before that awful tribunal, 
when, you are told, every work will be brought into 
judgment, and where "there is no respect of persons 
with God." " The kingdom of heaven," said our 
Saviour, "is likened unto a certain King which would 
take account of his servants. And when he had 
begun to reckon, one was brought unto him which 

* 1 Cor. vi. 19, 20. 



40 

owed him ten thousand talents ; but forasmuch as he 
had not to pay, liis Lord commanded him to be sold, 
and his wife and children, and all that he had, and 
payment to be made. The servant therefore fell 
down and worshiped him, sayings Lord, have patience 
with me, and I will pay thee all. Then the Lord of 
that servant was moved with compassion, and loosed 
him, and forgave him the debt. But the same servant 
went out, and found one of his fellow-servants which 
owed him an hundred pence; and he laid hands on him^ 
and took him hy the throat, saying, pay me that thou 
owest. And his fellow-servant fell down at his feet and 
besought him, saying, have patience wifh me and I 
will pay thee all. And he would not ; but loent and 
cast him into prison, till he should pay the debt. So 
when his fellow-servants saw what was done, they were 
very sorry, and came and told unto their Loid all that 
was done. Then his Lord, after that he had called 
him, said unto hira, " O thou wiched servant, I forgave 
thee all that debt, because thou desiredst me; shouldst 
not thou also have had compassion on thy fellow- 
servant even as I had j^ity on thee ? And his Lord 
was wroth and delivered hhn to the tormentors till 
he should p)0,y all thcd loas d^ie %into him^ 

This parable, independently of its oriijinal design, 
manifestly teaches the great duty of forbearance 
and kindness of disposition, towards those who are 
in our power; and enforces its performance by the 
authoritative declaration, that cruelty, selfishness and 
even indifference towards them, will be visited by 
Almighty Justice with exact and unsparing vengeance. 
In this sense, its application to the subject before 
you, brethren, is too obvious to require further 
remark — the warning it conveys, too useful and im- 
pressive to demand particular enforcenient. To its 
salutary influence nothing is is necessary but serious 
thought. To your own reflections I leave it, and the 
whole subject to which it is here applied, with this sin- 
gle injunction of the Saviour — "he that hath ears 

TO HEAa LET HIM HEAR." 



/ 



